Overview (Verses 23 - 25)

A Divine Challenge

The Jews of Madinah used to raise doubts about the truth of the Prophet Muĥammad’s message, while the hypocrites, like the pagan Arabs of Makkah, were sceptical and called it into question. Therefore we find the Qur’ān challenging them all, as indeed it challenges mankind in general, saying: “If you are in doubt as to what

We have revealed to Our servant, then produce one sūrah comparable to it and call upon all your witnesses, other than God, if what you say is true.” (Verse 23)

The challenge starts off with emphasizing an important fact by describing the Prophet Muĥammad as God’s ‘servant’. This description is significant in a number of ways: it is, first, an honour to the Prophet himself and an indication that to be a ‘servant’ of God is the highest honour a human being can attain. Second, it affirms the essence of servitude to God in the universal human context, calling on all men to submit only to God and renounce all partners that may be associated with Him. The Prophet Muĥammad, who attained the highest position of honour as a recipient of divine revelations, is also honoured by being described as a servant of God.

The challenge is also related to the opening of this sūrah, which points out that the Qur’ān was composed of the very same letters the Arabs were familiar with in their language. If they were in any doubt as to its truth or veracity, they were free to produce anything, even one sūrah, comparable to it, and they could call any witnesses they wished to testify in their favour. The Prophet’s claim had already been supported by God.

This challenge remained open throughout the Prophet’s life, and has done so ever since. The Qur’ānic argument stands just as firmly today as it has through the centuries. The Qur’ān remains today the unique work it was on the first day it was revealed, clearly distinguished from anything men can ever produce. Thus, God’s words, and His warning, remain true: “But if you fail, as you will certainly do, then guard yourselves against the fire, fuelled by men and stones, prepared for the unbelievers.” (Verse 24)

It is a remarkable challenge indeed, but what is even more remarkable is the absolute certainty with which it is made. Were any of the unbelieving Arabs able to take up the challenge, they would not have hesitated for a moment. The Qur’ānic assertion of the futility of their task, and the endurance of that assertion, are in themselves manifest and irrefutable proof of its superior nature.

The opportunity remains wide open for anyone or any group to pick up the gauntlet and try their best to match the Qur’ān and refute its claims of divinity and superiority. But this has not happened and, as the Qur’ān clearly states, will never happen. That is the Qur’ān’s final word for posterity.

Anyone with any real knowledge or appreciation of literary styles, or expertise in philosophy, psychology, social science, or any other science at all, will not fail to recognize that whatever the Qur’ān has to say in any field of knowledge is something unique, unlike anything human beings would say. Argument over this fact can only arise from blind ignorance or sheer prejudice.

The stern warning to “guard yourselves against the fire, fuelled by men and stones” should, therefore, come as no surprise to those who may fail in their challenge to God but persist, nevertheless, with their rejection of the truth.

The use of the word ‘stones’ here is intriguing. This fire is prepared for the unbelievers, described earlier in the sūrah as those whom “God has sealed their hearts and ears” and whose ‘eyes are covered.” (Verse 7) They are the ones who have failed to take up God’s challenge, and persisted, nevertheless, in their rejection of His message. They are effectively stone-like, although they have a human form. Hence the connection between humans and stones in this verse. The expression amply conveys the horror of the awesome scene in which people and stones are consumed by fire.

In total contrast, we are given the scene of bliss which awaits the believers: “To those who believe and do good deeds give the good tidings that they shall reside in gardens through which running waters flow. Whenever they are offered fruits therefrom, they say, ‘We have been given the same before’, for they shall be provided with what looks similar. They shall also have pure spouses and they shall reside there for ever.” (Verse 25)

The interesting aspect of this life of eternal bliss, besides the chaste, pure spouses, is the similar types of fruit offered to the believers, which they somehow feel they were given previously, either in this world or in heaven. This apparent similarity seems to introduce an element of recurring surprise; every time the fruits are found to be different, adding to an atmosphere already filled with pleasure, abundance and enjoyment.

The combination of apparent similarity and difference of essence is a phenomenon clearly discernible in God’s creation, indicating, for one thing, that the world we know is much greater than it seems to us. Take man as an example. Overall, people look the same and possess the same limbs and organs, with essentially the same physical, biological and chemical constitution. But how far does this similarity go? How different can people be in their habits and aptitudes? For, despite the striking physical similarity, such differences can be vast indeed.

Variety and diversity in God’s creation can be great indeed. There is variety in living species and in human races; there is diversity in shapes and features, as well as qualities and characteristics. Yet, this vast, multitudinous, diversified and inexhaustible universe goes back to a basic single cell which is made up of the same constituent parts.

Who, with all these manifest marvels and astounding proofs of God’s power and omnipotence, dare reject God and fail to submit to Him alone in total awe and reverence?